When they arrived at Jerusalem, they found the same tiling, not only in the minds of a few restless brethren, but in the very bosom of the Church. The source of the trouble was there; not among unbelieving Jews, but among those who professed the name of Jesus. “Then rose up certain of the sect of the Pharisees, which believed, saying That it was needful to circumcise them [the Gentiles], and to command them to keep the law of Moses.” This plain statement brought the whole question fairly before the assembly, and their important deliberations commenced. Chapter 15 contains the account of what took place, and how the question was settled. The apostles, elders, and the whole body of the Church at Jerusalem were not only present with one accord, but took part in the discussion. The apostles neither assumed nor exercised exclusive power in the matter. It is usually called “The first council of the Church;” but it may also be called the last council of the Church which could say, “It seemed good to the Holy Ghost and to us.” Many, according to modern notions of “essentials, and non-essentials,” will no doubt say, that the mere ceremony of circumcising or not circumcising a child was very unimportant. But not so, according to the mind of God. It was a vital question. It affected the very foundations of Christianity, the deep principles of grace, and the whole question of man’s relations with God. Paul’s epistle to the Galatians is a commentary on the history of this question.
There was no rite or ceremony that the converted Jew was so unwilling to give up as circumcision. It was the sign and seal of his own relationship with Jehovah, and of the hereditary blessings of the covenant to his children. It has been the opinion of some in all ages, that “infant baptism” was introduced by the Church to meet this strong Jewish prejudice. But had it been so intended by the Lord, the council at Jerusalem was the very place to announce it. It would have fully met the difficulty, and settled the question before them, and restored peace and unity between the two parent churches. But none of the apostles or others allude to it.
Before leaving this important and suggestive part of our apostle’s history, it may be well just to notice certain facts which he brings out in Gal. 2, but which are not mentioned in the Acts. It was on this occasion that Paul went up by revelation, and took Titus with him. In the Acts we have the outward history of Paul yielding to the motives, desires, and objects of men; in the epistle, we have something deeper—that which governed the apostle’s heart. But God knows how to combine these outward circumstances, and the inward guidance of the Spirit. Christian liberty or legal bondage were the questions at issue—whether the law of Moses—in particular the rite of circumcision—ought to be imposed upon the Gentile converts. Paul, led of God, goes up to Jerusalem, and takes Titus with him. In the face of the twelve apostles, and of the whole Church, he brings in Titus, who was a Greek, and who had not been circumcised. This was a hold step—to introduce a Gentile, and uncircumcised, into the very center of a bigoted Judaism! But the apostle went up by revelation. He had positive communications with God on the subject. It was the divine way of deciding the question, once and forever, between Himself and the Judaizing Christians. This step was needful, as he says, “Because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage. To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might remain with you.”
The apostle, then, having attained his main object, and having communicated his gospel to them at Jerusalem, leaves, with Barnabas, and returns to the Gentile Christians at Antioch. The two delegates, Judas and Silas, bearing the decrees of the council, accompany them. When the multitude of the disciples came together and heard the epistle read, they rejoiced and were comforted.
Thus closed the first apostolic council, and the first apostolic controversy. And, from what we learn of these matters in the Acts, we might conclude that the division between the Jewish and Gentile Christians had been completely healed by the decision of the assembly: but we know from the epistles, that the opposition of the Judaizing party against the liberty of Gentile Christians, never even slumbered. It soon broke out afresh, and Paul had constantly to meet it, and to contend against it.
Paul’s second missionary journey about A.D. 51.
After Paul and Barnabas had spent some time with the Church at Antioch, another missionary journey was proposed. “Let us go again,” said Paul, “and visit our brethren in every city where we have preached the word of the Lord and see how they do. And Barnabas determined to take with them John whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark and sailed unto Cyprus; and Paul chose Silas and departed, being recommended by the brethren unto the grace of God. And he went through Syria, and Cilicia, confirming the churches.” Chapter 15:36-41.
With a journey so important, so full of trials, and so requiring courage and steadfastness—before the mind of our apostle—he could not trust Mark as a companion—he could not easily excuse one whose home attachments rendered him unfaithful in the Lord’s service. Paul himself gave up all personal considerations and feelings when the work of Christ was concerned, and he wished others to do the same. Natural affection on this occasion may have betrayed Barnabas, in again pressing his nephew into the service; but a severe earnestness characterized Paul. The ties of natural relationship and human attachments had still great influence over the mild christian character of Barnabas. This is evident from his conduct at Antioch on the occasion of Peter’s weak compliance with the Judaizer’s from Jerusalem. (Gal. 2) The spread of the gospel in a hostile world was too sacred in Paul’s eyes to admit of experiments. Mark had preferred Jerusalem to the work, but Silas preferred the work to Jerusalem. This decided Paul as to his choice; though, no doubt, he was guided by the Spirit.
Barnabas takes Mark his kinsman, and sails to Cyprus his native country. And here we part with Barnabas, that beloved saint, and precious servant of Christ! His name is not again mentioned in the Acts. These words, “kinsman” and “native country” must be left to speak for themselves to the heart of every disciple who reads these pages. Were we meditating on this painful scene, in place of giving a mere outline of a great history, we might say much on the subject; but we leave it with two happy reflections. 1. That it was overruled for blessing to the heathen; the waters of life now flow in two streams in place of one. This, however, is God’s goodness, and gives no sanction to the divisions of Christians. 2. That Paul afterward speaks of Barnabas with entire affection; and desires that Mark should come to him having found Him profitable for the ministry. (2 Cor. 9:6; 2 Tim. 4:11.) We have no doubt that Paul’s faithfulness was made a blessing to them both. But the honey of human affections can never be accepted on the altar of God.
Having been recommended by the brethren unto the grace of God, they start on their journey. All is beautifully simple. No parade is made by their friends in seeing them off, and no great promises are made by them, as to what they were determined to do. “Let us go again and visit our brethren,” are the few, simple, unpretending words, which lead to Paul’s second and great missionary journey. But the Master was thinking of His servants and providing for them. They had not to go far before finding a new companion in Timotheus of Lystra; and one who was to supply the void caused by the difference with Barnabas. If Paul lost the fellowship of Barnabas as a friend and brother, he found in Timothy, as his own son in the faith, a sympathy and a fellowship which only closed with the apostle’s life. “Him would Paul have to go forth with him,” but before they go, Paul “circumcised him because of the Jews which were in those quarters; for they knew all that his father was a Greek.” Paul, on this occasion, stoops to the prejudice of the Jews, arid circumcises Timothy to set it aside.
Timotheus, or Timothy, was the son of one of those mixed marriages, which have ever been strongly condemned, both in the Old and in the New Testament. His father was a Gentile, but his name is never mentioned: his mother was a pious Jewess. From the absence of any reference to the father, either in the Acts or in the Epistles, it has been supposed that he may have died soon after the child was born. Timothy was evidently left in infancy to the sole care of his mother Eunice and his grandmother Lois, who taught him from a child to know the holy scriptures. And from the many allusions in Paul’s epistles to the tenderness, the sensitiveness, and the tears of his beloved son in the faith, we may believe that he retained through life, the early impressions of that gentle, loving, holy household. Paul’s wonderful love for Timothy, and his tender recollections of his home at Lystra and his early training there, have dictated some of the most touching passages in the writings of the great apostle. When an old man—in prison, in want, and martyrdom before him—he writes, “To Timothy, my dearly beloved son; grace, mercy, and peace, from God the Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day: greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice: and I am persuaded that in thee also.” (2 Tim. 1:2-5.) He urges, and repeats his urgent invitation to Timothy to come and see him. “Do thy diligence to come shortly unto me —to come before winter.” We may be permitted to believe, that a son so tenderly loved, was allowed to arrive in time to soothe the last hours of his father in Christ, to receive his last counsel and blessing, and to witness him finish his course with joy.
Silas, or Silvanus, first comes before us as a teacher in the Church at Jerusalem; and, probably, he was both a Hellenist and a Roman citizen like Paul himself. (Acts 16:3.) He was appointed as a delegate to accompany Paul and Barnabas on their return to Antioch with the decrees of the council. But as many details both in the life of Timothy and of Silas will naturally come before us in tracing the path of the apostle, we need say nothing more of either at present. We will now proceed with the journey.
Paul and Silas, with their new companion, go through the cities, enjoining them to keep the decrees ordained by the apostles and elders at Jerusalem. The decrees were left with the churches, so that the Jews had the decision of Jerusalem itself, that the law was not binding on the Gentiles. After visiting and confirming the churches already planted in Syria and Cilicia, they proceeded to Phrygia and Galatia. They traveled “throughout Phrygia and the region of Galatia.” Here we pause for a moment and wonder as we transcribe such words as these, “throughout Phrygia and the region of Galatia.” Phrygia and Galatia were not towns merely, but provinces, or large districts of country. And yet the sacred historian only uses these few words in recording the great work done there. How different is the condensed energy of the Spirit, to the inflated style of man! We learn from Neander’s history, that in Phrygia alone, in the sixth century, there were sixty-two towns. And it would appear that Paul and those who were with him had gone through them all.
The same remarks as to labor would apply to Galatia. And we learn from Paul’s epistle to the Galatians, that at this very time he was suffering in body. “Ye know how through infirmity of the flesh I preached the gospel unto you at the first.” But the power of his preaching so strikingly contrasted with the infirmity of his flesh, that the Galatians were moved even to extravagance in sympathy and generous feeling. “And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes and have given them to me.” (Chap. 4:13-15.) We learn from history that the Galatians were Celtic in their origin, impulsive and changeable in their character. The whole epistle is a sorrowful illustration of their instability, and of the sad effects of the Judaizing element amongst them. “I marvel,” says Paul, “that ye are so soon removed from him that called you into the grace of Christ unto another gospel, which is not another; but there be some that trouble you, and would pervert the gospel of Christ.” But to return to the history in the Acts.
The character and effects of Paul’s ministry, as related in chapters 16-20, are truly marvelous. They must ever stand alone, on the page of all history. Every servant of Christ, and especially the preacher, should study them most carefully and read them frequently. “The vessel of the Spirit,” as one has beautifully said, “shines with a heavenly light throughout the whole work of the gospel; he condescends at Jerusalem; thunders in Galatia when souls are being perverted; leads the disciples to decide for the liberty of the Gentiles, and uses all liberty himself to be as a Jew to the Jews, and as without law to those who had no law; but always subject to Christ. He was also ‘void of offense.’ Nothing within hindered his communion with God: whence he drew his strength to be faithful among men. He could say—and none but he— ‘Be ye imitators of me as I am of Christ.’ Thus also he could say, “I endure all things for the elect’s sake, that they may obtain the salvation which is in Christ Jesus with eternal glory.”
The way of the Spirit with the apostle in these chapters is also remarkable. He alone directs him in his wonderful course, and sustains him amidst many trials and opposing circumstances. For example, He forbids Paul to preach the word in Asia—He will not suffer him to go into Bithynia, but directs him, by a vision of the night, to go into Macedonia. “And a vision appeared to Paul in the night. There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. Therefore, loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis. And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony.” Chap. 16:9-12.
PAUL CARRIES THE GOSPEL INTO EUROPE.
This marks a distinct epoch in the history of the Church—the history of Paul, and the progress of Christianity. Paul and his companions now carry the gospel into Europe. And here we might be forgiven were we to rest for a moment, and recall the many interesting historical associations of Macedonian conquerors and conquests; and to dwell a little on the plain of Philippi, famous also in Roman history. Here the great struggle between the Republic and the Empire was terminated. To commemorate that event, Augustus founded a colony at Philippi. This was the first city at which Paul arrived on his entrance into Europe. It is called “the chief city of that part of Macedonia, and a colony.” A Roman colony, we are told, was characteristically a miniature resemblance of Rome; and Philippi was more fit than any other in the empire to be considered the representative of Imperial Rome.
To many of our young and inquiring readers, this short digression, we feel sure, will not be uninteresting. Besides, a knowledge of such histories is useful to the student of prophecy, as they are the fulfillment of Daniel’s visions, especially of chapter 7. The city of Philippi was itself the monument of the rising power of Greece, that was to crush the declining power of Persia. Alexander the Great, son of Philip, was the conqueror of the great king Darius; or, the “Leopard” of Greece, overcame the “Bear” of Persia.
In looking back from the time that Paul sailed from Asia to Europe, nearly four hundred years had passed away since Alexander sailed from Europe to Asia. But how different their motives and their objects—their conflicts and their victories! The enthusiasm of Alexander was aroused by the recollection of his great ancestors, and by his determination to overthrow the great dynasties of the East, but, though unconsciously and unintentionally, he was accomplishing the purposes of God. Paul had girded on his armor for another purpose, and to win greater and more enduring victories. He was sent forth by the Holy Spirit, not only to subdue the West, but to bring the whole world into captivity to the obedience of Christ. Christianity is not for one nation, or one people only, but for man universally; or, as Paul himself expresses it in Col. 1, “For every creature which is under heaven.” This is the mission of the gospel, and this is its sphere.
But there is another thing we must notice here before proceeding with Paul’s journey.
Luke, the “beloved physician,” historian, and evangelist, appears to have joined Paul at this particular time. From the tenth verse he writes in the first person plural: “We endeavored to go into Macedonia.” It is supposed that he was a Gentile by birth and converted at Antioch. He seems to have remained the faithful companion of the apostle, till the close of his labors and his afflictions. 2 Tim. 4:11.